"Easy to do are things that are bad and not
beneficial to self; But very, very hard to do indeed is that which is beneficial
and good." The Dhammapada

Struggle

Disappointed but not discouraged, the
ascetic Gotama, seeker of the incomparable Peace, the highest Truth, wandered
through the district of Magadha. He eventually arrived at Uruvela, the
market town of Senani. There he spied a lovely spot of ground, a charming
forest grove, a flowing river with pleasant sandy fords, and hard by was
a village where he could obtain his food. Then he thought thus:"Lovely, indeed, O Venerable One, is this spot of ground,
charming is the forest grove, pleasant is the flowing river with sandy
fords, and hard by is the village where I could obtain food. Suitable indeed
is this place for spiritual exertion for those noble scions who desire
to strive."

The place was congenial for his meditation. The atmosphere
was peaceful. The surroundings were pleasant. The scenery was charming.
Alone, he resolved to settle down there to achieve his desired object.

Hearing of his renunciation, Kondanna, the youngest
brahmin who predicted his future, and four sons of the other sages -- Bhaddiya,
Vappa, Mahanama, and Assaji -- also renounced the world and
joined his company.

In ancient India, great importance was attached to rites,
ceremonies, penances and sacrifices. It was popularly believed that no
Deliverance could be gained unless one leads a life of strict asceticism.
Accordingly, for six long years the ascetic Gotama made a super-human struggle
to practice all forms of the severest austerity. His delicate body was
reduced to almost a skeleton. The more he tormented his body the farther
his goal receded from him.

How strenuously he struggled, the various methods he employed,
and how he eventually succeeded were graphically described in his own words
in various Suttas. Maha Saccaka Sutta describes his preliminary
efforts thus:

"Then the following thought occurred to me:"How if I were to clench my teeth, press my tongue against
the palate, and with (moral) thoughts hold down, subdue and destroy my
(immoral) thoughts!"So I clenched my teeth, pressed my tongue against the
palate and strove to hold down, subdue, destroy my (immoral) thoughts with
(moral) thoughts. As I struggled thus, perspiration streamed forth from
my armpits."Like unto a strong man who might seize a weaker man
by head or shoulders and hold him down, force him down, and bring into
subjection, even so did I struggle."Strenuous and indomitable was my energy. My mindfulness
was established and unperturbed. My body was, however, fatigued and was
not calmed as a result of that painful endeavour -- being overpowered by
exertion. Even though such painful sensations arose in me, they did not
at all affect my mind.

"Then I thought thus: How if I were to cultivate the non-breathing
ecstasy!"Accordingly, I checked inhalation and exhalation from
my mouth and nostrils. As I checked inhalation and exhalation from mouth
and nostrils, the air issuing from my ears created an exceedingly great
noise. Just as a blacksmith's bellows being blown make an exceedingly great
noise, even so was the noise created by the air issuing from my ears when
I stopped breathing."Nevertheless, my energy was strenuous and indomitable.
Established and unperturbed was my mindfulness. Yet my body was fatigued
and was not calmed as a result of that painful endeavour -- being overpowered
by exertion. Even though such painful sensations arose in me, they did
not at all affect my mind.

"Then I thought to myself: How if I were to cultivate
that non-breathing exercise!"Accordingly, I checked inhalation and exhalation from
mouth, nostrils, and ears. And as I stopped breathing from mouth, nostrils
and ears, the (imprisoned) airs beat upon my skull with great violence.
Just as if a strong man were to bore one's skull with a sharp drill, even
so did the airs beat my skull with great violence as I stopped breathing.
Even, though such painful sensations arose in me, they did not at all affect
my mind.

Then I thought to myself: How if I were to cultivate that
non-breathing ecstasy again!"Accordingly, I checked inhalation and exhalation from
mouth, nostrils, and ears. And as I stopped breathing thus, terrible pams
arose in my head. As would be the pains if a strong man were to bind one's
head tightly with a hard leathern thong, even so were the terrible pains
that arose in my head."Nevertheless, my energy was strenuous. Such painful
sensations did not affect my mind."Then I thought to myself: How if I were to cultivate
that non-breathing ecstasy again!"Accordingly, I stopped breathing from mouth, nostrils,
and ears. As I checked breathing thus, plentiful airs pierced my belly.
Just as if a skilful butcher or a butcher's apprentice were to rip up the
belly with a sharp butcher's knife, even so plentiful airs pierced my belly.
"Nevertheless, my energy was strenuous. Such painful sensations did not
affect my mind.

"Again I thought to myself: How if I were to cultivate
that non-breathing ecstasy again!,"Accordingly, I checked inhalation and exhalation from
mouth, nostrils, and ears. As I suppressed my breathing thus, a tremendous
burning pervaded my body. Just as if two strong men were each to seize
a weaker man by his arms and scorch and thoroughly burn him in a pit of
glowing charcoal, even so did a severe burning pervade my body."Nevertheless, my energy was strenuous. Such painful
sensations did not affect my mind.

"Thereupon the deities who saw me thus said: 'The ascetic
Gotama is dead.' Some remarked: 'The ascetic Gotama is not dead yet, but
is dying.' While some others said: 'The ascetic Gotama is neither dead
nor is dying but an Arahant is the ascetic Gotama. Such is the way in which
an Arahant abides."

Change of Method: Abstinence from Food

Then I thought to myself:
How if I were to practise complete abstinence from food!

"Then deities approached me and said: 'Do not, good sir,
practise total abstinence from food. If you do practise it, we will pour
celestial essence through your body's pores; with that you will be sustained."

"And I thought: 'If I claim to be practising starvation,
and if these deities pour celestial essence, through my body's pores and
I am sustained thereby, it would be a fraud on my part'. So I refused them,
saying 'There is no need'.

"Then the following thought occurred to me: How if I take
food little by little, a small quantity of the juice of green gram, or
vetch, or lentils, or peas!

"As I took such small quantity of solid and liquid food,
my body became extremely emaciated. Just as are the joints of knot-grasses
or bulrushes, even so were the major and minor parts of my body owing to
lack of food. Just as is the camel's hoof, even so were my hips for want
of food. Just as is a string of beads, even so did my backbone stand out
and bend in, for lack of food. Just as the rafters of a dilapidated hall
fall this way and that, even so appeared my ribs through lack of sustenance.
Just as in a deep well may be seen stars sunk deep in the water, even so
did my eye-balls appear deep sunk in their sockets, being devoid of food.
Just as a bitter pumpkin, when cut while raw, will by wind and sun get
shrivelled and withered, even so did the skin of my head get shrivelled
and withered, due to lack of sustenance.

"And I, intending to touch my belly's skin, would instead
seize my backbone. When I intended to touch my backbone, I would seize
my belly's skin. So was I that, owing to lack of sufficient food, my belly's
skin clung to the backbone, and I, on going to pass excreta or urine, would
in that very spot stumble and fall down, for want of food. And I stroked
my limbs in order to revive my body. Lo, as I did so, the rotten roots
of my body's hairs fell from my body owing to lack of sustenance. The people
who saw me said: The ascetic Gotama is black' Some said, 'The ascetic Gotama
is not black but blue.' Some others said: 'The ascetic Gotama is neither
black nor blue but tawny.' To such an extent was the pure colour of my
skin impaired owing to lack of food.

"Then the following thought occurred to me: Whatsoever
ascetics or brahmins of the past have experienced acute, painful, sharp
and piercing sensations, they must have experienced them to such a high
degree as this and not beyond. Whatsoever ascetics and brahmins of the
future will experience acute, painful, sharp and piercing sensations they
too will experience them to such a high degree and not beyond. Yet by all
these bitter and difficult austerities I shall not attain to excellence,
worthy of supreme knowledge and insight, transcending those of human states.
Might there be another path for Enlightenment!"

Temptation of Mara the Evil One

His prolonged painful austerities proved
utterly futile. They only resulted in the exhaustion of his valuable energy.
Though physically a superman his delicately nurtured body could not possibly
stand the great strain. His graceful form completely faded almost beyond
recognition. His golden coloured skin turned pale, his blood dried up,
his sinews and muscles shrivelled up, his eyes were sunk and blurred. To
all appearance he was a living skeleton. He was almost on the verge of
death.

At this critical stage, while he was still intent on the
Highest (Padhana), abiding on the banks of the Neranjara
river, striving and contemplating in order to attain to that state of Perfect
Security, came Namuci, uttering kind words thus:"You are lean and deformed. Near to you is death."A thousand parts (of you belong) to death; to life (there
remains) but one. Live, O good sir ! Life is better. Living, you could
perform merit."By leading a life of celibacy and making fire sacrifices,
much merit could be acquired. What will you do with this striving ? Hard
is the path of striving, difficult and not easily accomplished."

Mara reciting these words stood in the presence of the
Exalted One.

To Mara who spoke thus, the Exalted One replied:

"O Evil One, kinsman of the heedless ! You have
come here for your own sake."Even an iota of merit is of no avail. To them who are
in need of merit it behoves you, Mara, to speak thus."Confidence (Saddha), self-control (Tapo),
perseverance (Viriya), and wisdom (Panna) are mine. Me who
am thus intent, why do you question about life?"Even the streams of rivers will this wind dry up. Why
should not the blood of me who am thus striving dry up?"When blood dries up, the bile and phlegm also dry up.
When my flesh wastes away, more and more does my mind get clarified. Still
more do my mindfulness, wisdom, and concentration become firm."While I live thus, experiencing the utmost pain, my
mind does not long for lust ! Behold the purity of a being!"Sense-desires (Kama), are your first army. The
second is called Aversion for the Holy Life (Arati). The third is
Hunger and Thirst (Khuppipasa). The fourth is called Craving (Tanha).
The fifth is Sloth and Torpor (Thina-Middha). The sixth is called
Fear (Bhiru). The seventh is Doubt (Vicikiccha), and the
eighth is Detraction and Obstinacy (Makkha-Thambha). The ninth is
Gain (Labha), Praise (Siloka) and Honour (Sakkara),
and that ill-gotten Fame (Yasa). The tenth is the extolling of oneself
and contempt for others (Attukhamsanaparavambhana).

"This, Namuci, is your army, the opposing host of the
Evil One. That army the coward does not overcome, but he who overcomes
obtains happiness."This Munja do I display! What boots life in this world!
Better for me is death in the battle than that one should live on, vanquished!"Some ascetics and brahmins are not seen plunged in this
battle. They know not nor do they tread the path of the virtuous."Seeing the army on all sides with Mara arrayed on elephant,
I go forward to battle. Mara shall not drive me from my position. That
army of yours, which the world together with gods conquers not, by my wisdom
I go to destroy as I would an unbaked bowl with a stone."Controlling my thoughts, and with mindfulness well-established,
I shall wander from country to country, training many a disciple."Diligent, intent, and practising my teaching, they,
disregarding you, will go where having gone they grieve not."

The Middle Path

The ascetic Gotama was now fully convinced
from personal experience of the utter futility of self-mortification which,
though considered indispensable for Deliverance by the ascetic philosophers
of the day, actually weakened one's intellect, and resulted in lassitude
of spirit. He abandoned for ever this painful extreme as did he the other
extreme of self-indulgence which tends to retard moral progress. He conceived
the idea of adopting the Golden Mean which later became one of the salient
features of his teaching.

He recalled how when his father was engaged in ploughing,
he sat in the cool shade of the rose-apple tree, absorbed in the contemplation
of his own breath, which resulted in the attainment of the First Jhana
(Ecstasy). Thereupon he thought: "Well, this is the path to Enlightenment."

He realized that Enlightenment could not be gained with
such an utterly exhausted body: Physical fitness was essential for spiritual
progress. So he decided to nourish the body sparingly and took some coarse
food both hard and soft.

The five favourite disciples who were attending on him
with great hopes thinking that whatever truth the ascetic Gotama would
comprehend, that would he impart to them, felt disappointed at this unexpected
change of method. They thus left him and went to Isipatana, saying that
"the ascetic Gotama had become luxurious, had ceased from striving, and
had returned to a life of comfort."

At a crucial time when help was most welcome, his companions
deserted him leaving him alone. He was not discouraged, but their voluntary
separation was advantageous to him though their presence during his great
struggle was helpful to him. Alone, in sylvan solitudes, great men often
realize deep truths and solve intricate problems.

Dawn of Truth

Regaining his lost strength with some
coarse food, he easily developed the First Jhana which he gained
in his youth. By degrees he developed the second, third and fourth Jhanas
as well.

By developing the Jhanas he gained perfect one-pointedness
of the mind. His mind was now like a polished mirror where everything is
reflected in its true perspective.

Thus with thoughts tranquillized, purified, cleansed,
free from lust and impurity, pliable, alert, steady, and unshakable, he
directed his mind to the knowledge as regards "The Reminiscence of Past
Births" (Pubbenivasanussati Nana). He recalled his varied lots in
former existences as follows: first one life, then two lives, then three,
four, five, ten, twenty, up to fifty lives; then a hundred, a thousand,
a hundred thousand; then the dissolution of many world cycles, then the
evolution of many world cycles, then both the dissolution and evolution
of many world cycles. In that place he was of such a name, such a family,
such a caste, such a dietary, such the pleasure and pain he experienced,
such his life's end; Departing from there, he came into existence elsewhere.
Then such was his name, such his family, such his caste, such his dietary,
such the pleasure and pain he did experience, such life's end. Thence departing,
he came into existence here.

Thus he recalled the mode and details of his varied lots
in his former births.

This, indeed, was the First Knowledge that he realized
in the first watch of the night.

Dispelling thus the ignorance with regard to the past,
he directed his purified mind to "The Perception of the Disappearing and
Reappearing of Beings" (Cutupapata Nana). With clairvoyant vision,
purified and supernormal, he perceived beings disappearing from one state
of existence and reappearing in another; he beheld the base and the noble,
the beautiful and the ugly, the happy and the miserable, all passing according
to their deeds. He knew that these good individuals, by evil deeds, words,
and thoughts, by reviling the Noble Ones, by being misbelievers, and by
conforming themselves to the actions of the misbelievers, after the dissolution
of their bodies and after death, had been born in sorrowful states. He
knew that these good individuals, by good deeds, words, and thoughts, by
not reviling the Noble Ones, by being right believers, and by conforming
themselves to the actions of the right believers, after the dissolution
of their bodies and after death, had been born in happy celestial worlds.

Thus with clairvoyant supernormal vision he beheld the
disappearing and the reappearing of beings.

This, indeed, was the Second Knowledge that he realized
in the middle watch of the night.

Dispelling thus the ignorance with regard to the future,
he directed his purified mind to "The Comprehension of the Cessation of
Corruptions" (Asavakkhaya Nana).

He realized in accordance with fact:

"This is Sorrow (dukka)" "This, the Arising
of Sorrow", "This, the Cessation Sorrow", "This, the Path leading to the
Cessation of Sorrow". Likewise in accordance with fact he realized: "These
are the Corruptions", "This, the Arising of Corruptions", "This, the Cessation
of Corruptions", "This, the Path leading to the Cessation of Corruptions".
Thus cognizing, thus perceiving, his mind was delivered from the Corruption
of Sensual Craving; from the Corruption of Craving for Existence; from
the Corruption of Ignorance.

Being delivered, He knew, "Delivered am I" and He
realized, "Rebirth is ended; fulfilled the Holy Life; done what was
to be done; there is no more of this state again."

This was the Third Knowledge that He Realized in the last
watch of the night.